VfOMEri 


Woman’s  WokR 


for 

African  Worn? 


Mrs.  J.  T.  Gracey. 


Woman’s  Work  for  ©African 
Women." 


BY  MRS.  J.  T.  GRACEY. 

Armies  and  navies,  conferences  and  treaties  have 
done  much  toward  the  uplifting  of  the  great  African  Con- 
tinent. But  European  and  American  enterprise  may  build 
railroads  throughout  her  borders,  navigate  her  magnificent 
rivers,  and  develop  her  material  resources  ; yet  until  her 
women  are  lifted  up  mentally  and  socially,  Africa  cannot 
take  her  proper  place  among  the  nations  of  the  Earth 
Sunken  in  barbarism,  with  mental  powers  dwarfed,  indi- 
viduality depressed,  neglected  in  sickness,  deserted  in  dying, 
bartered  for  cloth  or  for  cattle,  with  heart  crushed,  and 
burdened  with  sorrow,  unloved  and  uncared  for,  with  the 
environments  of  sensuality  and  debasement,  African 
women  appeal  to  the  heart  of  Christian  womanhood 
throughout  the  world. 

From  the  harem  of  the  Khedive  of  Egypt  to  the  kraals 
of  South  Africa,  polygamy  is  a time-honored  institution, 
and  the  idea  of  women  as  property  to  be  bought  and 
sold  is  thoroughly  grounded  in  the  African  mind,  and  none 
but  those  who  have  witnessed  its  workings,  can  adequately 
conceive  the  degradation  and  misery  it  involves,  or  the 
strong  counteracting  influence  it  presents  to  philanthropic 
labor.  Dr.  Tyler  says  ; “ Mind  and  heart  are  brutalized 
by  it,  and  it  presents  the  most  gigantic  obstacle  to  the  ele- 
vation of. the  African  women."  Dr.  Nassau  says,  “ It  is  a 
bitter  root,  that  erects  a tree  whose  thorny  arms  meet  us 
♦Read  at  World’s  Congress  on  Africa,  Chicago,  August,  1893. 


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at  every  path.  It  debases  women,  disregards  marriage, 
destroys  the  family,  and  interferes  with  the  control  of 
female  pupils  in  our  schools.” 

Woman,  not  being  secluded  in  Africa  is  accessible  to 
missionary  effort.  Dr.  Cust  says  ; “ Woman’s  work  exists 
in  abundance,  and  is  of  the  highest  quality,  but  is  neces- 
sarily auxiliary  to  that  of  the  ordained  missionary.” 
Wherever  the  Missionary  has  gone  to  penetrate  the  dark- 
ness, there  has  followed  the  devoted  wife  to  supplement 
his  work.  Unmarried  women  have  also  braved  the  trials 
of  the  deadly  climate,  have  worked  and  suffered  in  isola- 
tion, have  met  dangers  and  even  death,  that  they  might 
carry  a living  Gospel  to  the  people.  The  quiet  work  of 
Christian  women  has  carried  into  this  deepest  of  heathen 
darkness,  the  light  which  has  made  their  own  lives  rich 
and  beautiful,  and  as  a result,  many  of  Africa’s  daughters 
are  taking  their  places  in  the  Christian  home  and  in  the 
Christian  church,  the  companions  and  helpers  of  their 
Christian  husbands.  Scattered  in  villages  far  from  their 
missionary  teachers  and  guides,  there  are  many  native 
women,  who,  keeping  the  treasure  of  gospel  knowledge 
which  had  been  committed  to  them,  and  led  by  the  con- 
verting and  enlightening  Spirit  of  God,  are  not  only  living 
Christian  lives  themselves,  among  their  heathen  sisters,  but 
all  doing  good  as  they  have  opportunity. 

The  Continent  of  Africa  is  occupied  by  somes  eventy-five 
Missionary  Societies,  the  majority  of  which  have  some  spe- 
cific form  of  work  for  girls  and  women. 

NORTH  AFRICA. 

In  Northeast  A frica  Woman’s  Missionary  work  in  Egypt 
commenced  as  early  as  1836.  An  English  lady,  Miss 
Holliday,  of  superior  education,  had  become  deeply  inter- 
ested in  Egypt.  She  had  devoted  her  attention  to  the 


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study  of  Egyptian  antiquities,  and  to  the  acquisition  of  the 
Arabic  and  Coptic  languages.  Her  great  desire  was  to 
consecrate  herself  to  the  intellectual,  moral  and  spiritual 
elevation  of  the  Egyptian  women.  Miss  Holliday  left 
England  in  company  with  another  lady,  Miss  Rogers, 
under  the  Society  for  the  Promotion  of  Female  Education 
in  the  East,  and  upon  arriving  at  Cairo  took  charge  of  a 
school  of  eighty-five  girls.  She  had  occupied  this  position 
but  a short  time,  when  a new  and  unexpected  sphere  of 
labor  opened.  The  Pasha  of  Egypt  sent  one  of  his  officers 
to  make  a formal  request  that  she  would  undertake  the 
education  of  all  the  women  in  his  harem,  over  a hundred  in 
number,  assuring  her  that  this  was  but  the  beginning 
of  female  education  in  the  country.  After  much 
prayer  and  consultation  with  friends,  she  decided  to 
accept  what  was  considered  a very  providential  opening. 
The  Prime  Minister,  in  a communication  to  Miss  H.  said, 
“In  introducing  an  enlightened  female  education  into 
Egypt,  we  shall  be  striking  at  the  root  of  the  evils  which 
afflict  us.  In  seconding  my  illustrious  Prince  in  his  work, 
I have  as  yet  been  able  to  trace  our  debasement  to  no 
other  cause  than  the  want  of  an  efficient  moral  and 
useful  education  for  our  women.” 

Miss  H.  besides  her  work  in  the  palace  organized 
schools  in  the  City,  and  continued  her  work  for  ten  years. 
When  she  entered  Egypt  scarcely  a woman  could  read, 
and  at  the  expiration  of  the  ten  years,  hundreds  were  found 
reading  good  and  useful  books. 

The  next  effort  was  made  by  Miss  Whately  of  England 
who  went  to  Egypt  for  her  health,  and  was  so  impressed 
with  the  degradation  of  Muhammadan  girls  and  women, 
that  she  gave  her  life  to  their  interests.  Miss  Holliday 
had  commenced  with  the  higher  classes  ; Miss  Whatelv 


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began  with  the  lowest.  She  established  harem  visitation, 
and  found  some  willing  to  receive  the  gospel.  She  also 
founded  schools,  a medical  mission,  and  inaugurated 
a ministry  of  love  which  is  being  felt  to-day  throughout  the 
country.  Her  schools  became  so  successful  that  the 
Khedive  presented  her  with  grounds  upon  which  to  erect 
buildings  commensurate  with  her  developing  work.  Miss 
Whately  toiled  for  thirty  years,  but  not  without  violent 
opposition.  When  she  entered  upon  her  work  she  was 
cursed,  stoned,  had  dirt  thrown  upon  her  as  she  walked  in 
the  streets,  but  by  her  devotion  she  overcame  all  prejudi- 
ces, and  was  acknowledged  a great  power.  She  lived  to 
see  hundreds  of  Egyptian  women  go  out  from  her,  devoted 
Christians,  competent  to  establish  Christian  work  and  per- 
petuate her  teachings.  This  work  was  accomplished  by 
one  woman,  in  a city  said  to  be,  “ the  most  Muhammadan 
city  in  the  world,”  boasting  500  Mosques  and  a great 
Muhammadan  University.  Other  agencies  entered  this 
field,  developing  Christian  work  among  the  women,  but  none 
with  greater  efficiency  than  the  United  Presbyterian  Church 
of  America,  which  commenced  work  in  Cairo  1854,  among 
Copts  and  Muhammadans.  This  mission  has  extended 
until  it  takes  in  fifty-two  stations.  The  women  and  girls 
are  reached  by  their  agents  through  schools,  house- 
visiting  and  Bible  women,  prayer  meetings,  and  Sab- 
bath schools.  At  the  close  of  1891  (latest  statistics)  one  half 
of  the  communicants  in  their  Egyptian  Church  were  women. 
The  Society  has  twenty-one  schools  for  girls,  with  over  two 
thousand  pupils.  Two  of  these  are  boarding  schools,  known 
as  the  “Pressly  Memorial  Institute,”  and  “TheKyatt 
School.”  The  pupils  in  these  institutions  come  from  towns 
and  villages,  scattered  over  the  country,  and  furnish  Christ- 
ian teachers,  many  of  whom  are  wielding  a great  influence 


5 


for-good.  In  Cairo  a large  school  is  supported  of  more 
than  three-hundred  girls,  a large  proportion  of  the  pupils 
coming  from  Muhammadan  families.  Thirty-three  teachers 
for  women  are  employed,  having  under  their  care  over  a 
thousand  hearers  of  the  truth  in  their  homes.  In  one  sta- 
tion a red-turbaned  elder  in  the  Church  teaches  the  women, 
who  asked  that  an  Arabic  Psalm  book  be  given  to  ten  women 
as  prizes.  In  another  station  meetings  for  Coptic  women 
are  held  by  two  enlightened  priests,  who  read  and  explain 
the  scriptures  in  their  own  language.  “ Through  the  influ- 
ence of  these  agencies  ” one  of  their  missionaries  says,  “I 
see  great  advancement  in  civilization  by  having  better 
houses  and  furniture,  fewer  slaves,  and  a more  encourag- 
ing interest  in  religion  and  a less  desire  for  contro- 
versy ”. 

The  North  Africnn  Mission  organized  in  1 88 1 to  reach 
the  Kabyles  of  Algeria,  and  re-organized  in  1883  in  order 
to  extend  its  sphere  of  operations  to  other  Berber  races,  is 
doing  an  excellent  work  among  the  women.  Of  the 
Missionaries  employed  by  the  Society,  39  out  of  54  are 
women.  Education  is  not  a prominent,  but  subordinate 
feature  of  their  work.  They  have  established  a medical 
work,  not  distinctly  for  women,  but  have  many  women 
patients.  Their  hospitals  are  located  at  Tangier,  Fez,  and 
Tripoli.  The  Tullock  Memorial  hospital  at  Tangier 
stands  on  the  spot  where  one  of  their  missionaries  “fell 
on  sleep  ”. 

At  most  of  the  stations  a little  medical  work  has  been 
done,  but  in  Algeria  much  difficulty  has  been  experienced, 
through  the  law  forbidding  the  practise  of  medicine  with- 
out a French  diploma. 

North  Africa  affords  a wide  field  for  Christian  women  to 
labor  for  God,  as  they  only,  as  a rule,  can  enter  the  homes 


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of  the  people  and  reach  the  women.  They  are  also 
regarded  with  less  suspicion,  it  being  thought  that  they  are 
not  likely  to  be  able  to  pervert  any  one. 

During  the  past  year  (1892)  the  Sultan  of  Morocco  issued 
orders  forbidding  any  intercourse  between  Moorish  women 
and  Missionaries,  believing  communication  between  Moor- 
ish and  English  women  threatens  innovations  in  the  laws, 
and  corrupts  religion. 

When  it  was  announced  that  the  French  Government 
had  served  a notice  on  the  missionaries  of  the  North  Africa 
Mission  to  leave  Algeria  it  was  hoped  that  it  would  not  be 
carried  into  effect.  Recently,  however,  it  has  been  renewed, 
and  it  is  said  that  Lord  Rosebery  has  been  compelled  to 
notify  the  missionaries  that  if  they  do  not  withdraw  they 
cannot  expect  the  protection  of  the  British  Government. 
It  is  stated  also  that  the  same  decree  applies  to  four  Swed- 
ish missionaries  who  have  been  in  the  country  a few 
months.  The  fact  that  by  far  the  greater  number  of 
missionaries  are  women,  and  that  they  are  forbidden  to 
preach  to  any  whether  French  or  native,  shows  that  the 
purpose  is  to  effectually  stop  all  evangelistic  work,  and  is 
not  directed  particularly  against  the  English. 

SOUTH  AFRICA. 

We  find  that  as  early  as  1742  the  first  Evangelical 
Missionary  went  to  South  Africa  ; the  devoted  Schmidt  of 
the  Moravian  Church.  He  did  some  successful  work,  but 
after  a time  met  with  such  opposition  he  was  compelled  to 
leave,  not,  however,  until  he  had  baptised  his  first  Hotten- 
tot converts,  two  of  whom  were  women,  the  first-fruits  of 
the  South  African  Church.  Some  fifty  years  afterward  the 
London  Missionary  Society  sent  Robert  Moffat  and  his 
devoted  wife  Mary.  Into  midnight  darkness  went  this 


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refined  educated  young  Scotch  woman.  It  was  her  task 
to  be  a pioneer,  to  lay  the  foundations  of  woman’s  work, 
which  was  accomplished  under  untold  difficulties. 

She  must  be  her  own  cook,  for  none  of  the  natives  knew 
how  to  cook.  If  they  did,  they  would  not  help  her  for 
any  consideration.  She  must  do  her  own  washing,  for 
none  of  the  natives  ever  heard  of  such  a thing  as  cleanliness, 
and  they  were  far  too  lazy  to  even  leatn  how  to  wash. 
And  her  domestic  work  must  be  done  with  few  convenien- 
ces or  none,  in  a wattled  hut  with  an  earth  floor,  with  not 
even  the  dream  of  a “ kitchen.”  Into  this  hut  came  one, 
two,  or  twenty  native  women,  filling  the  space,  prying  into 
everything,  nearly  or  quite  naked,  and  leaving  a daub  of 
red  or  yellow  ochre  wherever  their  skin  happened  to  touch 
anything.  The  Christian  woman,  they  regarded  as  a curi- 
osity to  be  laughed  at,  abused,  or  robbed,  as  it  pleased 
them.  When  her  back  was  turned,  they  all  with  one  accord 
seized  any  article  they  could  lay  their  hands  on,  and  made 
off  with  it.  If  she  remonstrated,  a stick  of  wood  or  a stone 
was  thrown  at  her  head.  Whenever  the  hut  was  left 
alone,  they  would  steal  all  the  food,  and  whatever  else  they 
wanted. 

“ Hoping  all  things,  enduring  all  things,”  for  fifty  years 
she  labored,  and  was  permitted  to  see  marvelous  changes 
in  the  condition  of  South  African  women.  She  wrought 
by  faith,  for  writing  to  a friend  at  home,  after  they  had 
been  toiling  for  several  years  and  without  a single  convert, 
she  said,  “ Do  send  us  a communion  service,  we  do  not 
need  it  now,  but  we  shall  need  it.”  Months  passed,  a few 
gave  evidence  of  a changed  life,  arrangements  were  made 
to  celebrate  the  Lord’s  Supper  on  a certain  Sabbath,  and 
strange  to  say,  an  English  steamer  arrived  the  Saturday 


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previous,  having  on  it  the  Communion  Service.  That 
Sabbath  marked  an  era  in  her  work  and  in  the  history  of 
the  mission. 

In  the  year  1835  Missionaries  of  the  American  Board 
reached  the  Southern  field.  More  than  ten  years  after  the 
Mission  was  established,  they  baptised  their  first  convert, 
a woman,  whose  son  was  afterward  ordained  pastor  of 
the  church  she  thus  founded.  A few  years  more  and  other 
missionaries  were  added,  bringing  into  the  environments 
of  debasing  heathenism  their  devoted  wives  and  soon  a 
transforming  power  was  seen  and  felt.  Kraal  schools  for 
the  lowest  in  the  social  scale  were  established,  nest  Station 
schools  for  the  children  of  Christians,  then  the  boarding 
and  industrial  school.  These  women  wrought  with  heart 
and  soul,  and  children  and  heathen  women  learned  to  love 
and  implicitly  trust  them.  The  names  of  Mrs.  Lindley, 
Tyler,  Mellen,  Wilder,  Rood,  Robbins,  and  Abraham 
will  ever  be  associated  with  Woman’s  work  for  Africa’s 
women,  several  of  them  having  spent  from  thirty-five  to 
forty  years  in  labors  abundant.  Nor  should  we  omit  to 
speak  of  Mrs.  Parker  Lloyd  of  New  York  City,  daughter 
of  the  distinguished  physician,  Dr.  Willard  Parker,  who 
went  to  Natal,  and  after  her  husband’s  death  carried  on 
the  work  in  the  station  alone  for  several  years.  Thoroughly 
educated,  in  possession  of  all  that  wealth  could  furnish, 
she  gladly  gave  herself  for  the  redemption  of  the  people. 

The  Inanda  Seminary  for  girls  in  connection  with  the 
American  Board  Mission,  is  not  only  a school  but  a home, 
which  has  been  conducted  by  an  American  woman,  Mrs. 
Edwards  for  twenty-five  years.  Special  attention  is  paid 
to  needle  work,  as  well  as  domestic  employment  and  gar- 
dening. So  anxious  are  girls  to  attend  this  school  that 
they  frequently  run  away  from  their  kraals,  pursued  by 


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their  fathers  or  brothers  whose  chief  desire  is  to  secure 
the  cattle  for  which  they  may  be  sold  when  of  a marriage- 
able age. 

Dr.  Day,  of  Africa,  says:  “Give  an  African  simply 
brain-culture  without  teaching  him  industrial  habits  and  you 
have  a fool.”  The  gardens  of  this  school  are  cultivated 
by  the  girls  alone,  and  produce  annually  over  a thousand 
bushels  of  vegetables  for  the  supply  of  their  tables. 

So  wonderful  an  influence  has  this  school  exerted  on  the 
community,  that  during  an  epidemic  recently,  which 
occurred  during  planting  time,  when  the  school  was  dis- 
missed, and  the  pupils  gone  home,  the  people,  fearing  the 
school  work  would  be  interrupted,  came  fifty  strong  with 
twelve  plows  and  seventy  oxen,  and  plowed  and  planted 
about  seventeen  acres,  the  women  promising  to  come  later 
and  do  the  weeding. 

The  Umzumbe  Home  is  another  school  for  girls  carried 
on  the  same  principles.  The  majority  of  the  scholars 
come  from  heathen  kraals,  without  previous  preparation. 
Graduates  of  the  school  are  said  to  be  exerting  a most 
salutary  influence  in  their  heathen  homes. 

It  is  remarkable  to  notice  the  change  in  sentiment 
regarding  the  treatment  of  women,  by  the  native  church 
legislating  concerning  these  customs  without  suggestions 
from  outside.  Dr.  Tyler  tells  of  a church  of  only  fifteen 
members  adopting  laws  whereby  “ no  polygamist  shall  be 
allowed  to  become  a member  of  the  church,”  and  “anyone 
who  sells  his  daughter  or  sister,  treating  them  like  a horse 
or  cow  cannot  be  received  into  the  church.” 

Many  of  the  Missionary  Societies  in  South  Africa  have 
seminaries  and  scnools  for  training  teachers,  and  nine 
female  seminaries  on  the  Mt.  Holyoke  plan  have  been 
established  by  American  women,  to  train  the  girls  and 


lo 


fit  them  for  useful  service.  Some  of  these  seminaries  are 
said  to  be  self-supporting.  Prominent  among  these  is  the 
Huguenot  Seminary , founded  at  Wellington,  Cape 
Colony,  over  twenty  years  ago  by  two  American  women, 
graduates  of  Mt.  Holyoke.  While  this  institution  has 
been  pre-eminently  for  the  descendents  of  Colonists,  its 
influence  has  been  felt  in  the  regions  beyond  among  the 
native  women.  More  than  a thousand  young  girls  have 
been  educated  and  some  have  gone  out  as  teachers  and 
some  as  missionaries  to  the  natives. 

Its  Missionary  Society  affiliated  with  twenty- five  local 
societies,  supports  eight  women  who  have  been  sent  forth 
as  far  as  Lake  Nyassa.  Six  are  in  the  diamond  fields  of 
Kimberly.  This  institution  is  called  the  “light  of  the 
Cape,"  and  well,  for  it  is  also  the  headquarters  of  the 
Women's  Christian  Temperance  Union  of  South  Africa. 
Ten  other  institutions  have  developed  from  this. 

Lovedale.  Few  missionary  institutions  are  better  known, 
or  have  had  a wider  influence  than  Lovedale,  which  during 
its  history  has  sent  out  a large  number  of  pupils,  over  two- 
hundred  girls.  This  is  under  the  direction  of  the  Free 
Church  of  Scotland.  A branch  institution  has  been 
founded  at  Blantyre,  and  at  both  useful  industries  are 
taught.  In  June  a lady  connected  with  the  church  of 
Scotland  sailed  from  England  for  Blantyre  at  her  own 
charges,  and  is  not  to  receive  any  salary  for  her  services. 
Before  leaving  she  acquired  the  art  of  book-binding  and 
shoe-mending  that  she  might  teach  the  pupils.  She  took 
with  her  also  a supply  of  tools,  and  two  presses,  proposing 
to  bind  all  needed  school  books. 

WEST  AFRICA. 

In  West  Africa  at  Sierra  Leone , about  1815,  the  Eng- 
lish established  a colony  for  liberated  slaves.  Here  a 


II 


missionary  from  England  was  appointed  with  his  devoted 
wife.  She  made  an  effort  to  do  something  for  the  women 
of  the  colony,  but  her  health  soon  broke  down,  and  she 
was  compelled  to  return  home.  A few  years  afterward  her 
husband  was  taken  ill  and  started  for  home.  In  his  last 
moments  on  board  the  vessel  he  was  attended  by  a native 
woman,  who,  he  said,  “was  the  first  woman  on  the  West 
Coast  to  accept  Christianity.” 

Many  efforts  were  made  to  establish  work,  but  the 
dreadful  mortality  among  the  missionaries  interfered. 
At  Sierra  Leone,  after  years,  was  established  an  institution 
known  as  the  “Annie  Walsh  Memorial  School,”  which 
attained  a high  reputation,  and  in  it  have  labored  a noble 
succession  of  English  Christian  women,  notably,  Miss 
Sass,  who  has  been  as  the  head  of  it  for  nearly  twenty-five 
years.  A similar  institution  is  located  at  Lagos. 

In  Liberia  extensive  efforts  have  been  made,  not  only  to 
reach  the  women  there,  but  in  the  interior.  Many  repre- 
sentatives of  Christian  churches  have  been  on  the  field 
with  varying  experiences.  The  missionary  societies  all 
have  successful  schools  for  girls. 

The  Protestant  Episcopal  Church  of  America  has  a girls’ 
school  at  Cape  Mount  and  an  orphan  asylum  for  girls  at 
Cape  Palmas,  There  is  now  teaching  in  this  asylum  a 
young  Christian  woman,  who  more  than  twenty  years  ago 
was  given  to  those  in  charge  of  the  institution  by  her 
heathen  parents. 

In  the  year  1834  the  Methodist  Episcopal  Church  sent 
the  first  unmarried  woman  to  Liberia.  Her  associates  in 
Monrovia  fell  under  the  power  of  the  dreaded  African 
fever,  and  all  died  or  were  compelled  to  return  home. 
She  stood  alone  unflinchingly  at  her  post  until  the  mission 


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was  re-inforced,  suffering  in  the  meantime  some  terrible 
experiences.  Upon  one  occasion  a blood-thirsty  band  of 
inland  natives,  wild  and  wholly  untouched  by  Christianizing 
influences,  made  a sudden  raid  upon  the  settlement  where 
the  mission  was  located.  She  was  captured,  bound  hope- 
lessly hand  and  foot,  and  thrown  upon  the  bottom  of  one 
of  their  rude  boats.  There  in  that  awful  situation,  unable 
to  move  at  all,  she  was  borne  up  the  stream  for  three 
weary  days  amid  the  wildest  of  the  jungles  of  that  up 
country.  She  soon  saw  by  their  looks  and  frightful  ges- 
tures that  her  captors  were  cannibals  and  were  counting  on 
a feast  out  of  her  body.  From  this  perilous  position  she 
was  most  marvelously  released  without  injury.  In  relating 
the  story  she  said  : “ Near  the  close  of  the  third  day  I was 
unbound,  set  on  shore  and  left  to  myself,  amid  the  cries  of 
wild  beasts,  still  mysteriously  left  untouched  by  them.  I 
made  my  way  as  best  I could  along  the  brier-and-brush 
entangled  banks  of  the  stream,  till,  at  length  I reached  the 
settlement  in  safety,  and  was  permitted  to  labor  a short 
time.”  Following  her,  went  Ann  Wilkins  who  for  many 
years  gave  herself  to  all  forms  of  work  for  the  women  of 
Liberia.  She  established  a Seminary  at  White  Plains  which 
for  some  years  was  quite  successful.  Her  name  is  held 
to-day  in  loving  remembrance  throughout  Liberia. 

A successful  Industrial  School  for  boys  and  girls  is  carried 
on  at  the  Lutheran  Mission,  some  thirty  miles  from 
Monrovia.  The  first  girls  received  for  opening  the  school 
in  i860  were  taken  from  a captured  slave  ship.  Mrs.  Day, 
wife  of  the  missionary,  has  for  eighteen  years  superintended 
the  school,  which  has  ninety  boys  and  forty  girls.  The 
pupils,  many  of  them,  marry  and  settle  about  the  mission  on 
land  reserved  for  the  purpose  and  presented  to  them,  each 
family  receiving  five  acres.  These  Christian  families  thus 


13 


form  the  nucleus  of  a Christian  community,  and  their 
neighbors  see  in  their  thrift,  comfort  and  habits  of  life  an 
illustration  of  Christianity. 

In  connection  with  the  Gaboon  and  Corisco  mission  of 
the  Presbyterian  church  are  names  of  women  that  will  ever 
be  identified  with  Woman’s  Work  in  Africa.  Mrs. 
Walker,  Preston  and  Bushnell  as  connected  with  the  Baraka 
girl’s  school ; Mrs.  Dr.  Nassau  who  left  a deep  impress  on 
the  hearts  of  the  women,  and  whose  hymn-book  is  ever  on 
the  lips  of  the  native  church  ; Mrs.  Reutlinger  and  Mrs. 
De  Heer  who  have  seen  twenty  nine  and  twenty-seven 
years  respectively  in  service,  and  who  for  several  years  past 
have  "manned”  stations,  with  all  that  such  a position  implies; 
and  Miss  Nassau  who  for  twenty-five  years  has  done  every 
form  of  mission  work,  sailing  up  and  down  African  rivers 
in  her  own  boat  “ Evangeline,”  translating  and  printing 
her  own  little  books  for  her  schools  on  her  own  press  ! 

One  woman  on  the  West  Coast,  Hannah  Kilham  by 
name,  became  celebrated  for  her  philanthropic  efforts  to 
help  these  people.  For  ten  years,  with  unabating  zeal, 
she  worked  and  traveled,  opening  schools  and  devoting 
especial  attention  to  the  languages  and  dialects  of  the 
country,  that  no  means  might  be  left  untried  for  their 
conversion  to  Christ . 

EASTERN  AND  CENTRAL  AFRICA. 

Missionary  work  commenced  in  East  Africa  in  1S44,  when 
the  devoted  Krapf  settled  at  Mombasa.  Here  in  a little 
while  he  buried  his  wife  and  child.  Some  years  after  he  wrote 
“ many  missionaries  may  fall  in  the  fight,  yet  the  survivors 
will  pass  over  the  slain  in  the  trenches,  and  take  this  great 
African  fortress  for  the  Lord.”  Thirty  years  after  he  buried 
his  wife,  a Christian  settlement  was  organized  on  the  spot, 


14 


and  women  rescued  from  slavery  have  been  receiving  Christ- 
ian instruction  there.  As  the  country  was  opened  up  to 
civilization,  missionary  societies  took  possession,  planting 
their  schools  and  churches  and  reaching  the  women  through 
all  possible  agencies.  The  London  Missionary  Society, 
American  Baptist  and  Bishop  Taylor's  self-supporting 
work  have  their  devoted  women  in  a chain  of  stations 
almost  across  the  continent.  In  one  of  Bishop  Taylor’s 
stations,  a woman  who  is  a superior  teacher,  linguist  and 
missionary  is  the  sole  occupant.  Another  station  in  French 
territory  is  cared  for  by  a woman,  who  has  her  coffee  farm, 
her  fruit  garden,  and  has  established  a boarding  school  for 
girls,  goes  out  among  the  villages  to  teach,  and  does  this 
largely  at  her  own  expense. 

Women  in  many  localities  seem  desirious  of  instruction, 
and  in  several  instances  have  given  up  their  fetiches , and 
have  come  into  the  Christian  church.  But  not  without 
great  sacrifice  and  loss  of  life  has  this  work  been  inaugu- 
rated. Krapf’s  wife  lies  at  Mombosa  overlooking  the 
Indian  ocean.  Mary,  the  devoted  wife  of  Livingstone,  is 
under  the  Boabab  tree,  in  Central  Africa,  and  Mrs. 
Comber  with  other  brave  women-workers  rest  on  the 
Congo.  “In  iourneyings  often,  in  perils  of  waters,  in 
perils  of  robbers,  in  perils  by  the  heathen,  in  perils  in 
the  wilderness,  in  perils  in  the  sea,  in  weariness  and  pain- 
fulness, in  watchings  often,  in  hunger  and  thirst,  in  fast- 
ings often,”  have  they  done  this  work. 

The  influence  of  the  teacher  upon  the  heart  of  the 
African  woman  is  illustrated  by  the  following  touching 
incident  from  Robert  Moffat’s  experience  : 

“ In  one  of  my  early  journeys  I came,  with  my  com- 
panions, to  a heathen  village  on  the  banks  of  the  Orange 
River.  We  had  traveled  far,  and  were  hungry,  thirsty 


15 


and  fatigued  ; but  the  people  of  the  village  rather  roughly 
directed  us  to  halt  at  a distance  from  water,  though  within 
sight  of  the  river. 

When  twilight  grew  on,  a woman  approached  from  the 
height  beyond  which  the  village  lay.  She  bore  on  her 
head  a bundle  of  wood,  and  had  a vessel  of  milk  in  her 
hand.  The  latter  she  handed  to  us,  laid  down  the  wood 
and  returned  to  the  village  without  opening  her  lips.  A 
second  time  she  approached,  with  a cooking  vessel  on  her 
head,  a leg  of  mutton  in  one  hand,  and  water  in  the  other. 
She  sat  down,  without  saying  a word,  prepared  the  fire 
and  put  on  the  meat. 

We  asked  her  again  and  again  who  she  was.  She 
remained  silent,  until  we  affectionately  entreated  her  to 
give  a reason  for  such  unlooked  for  kindness  to  strangers. 
Then  the  tears  rolled  down  her  sable  cheeks,  and  she 
replied  : ‘ I love  Him  whose  you  are,  and  surely  it  is  my 
duty  to  give  you  a cup  of  cold  water  in  His  name.  My 
heart  is  full,  therefore  I can’t  speak  the  joy  I feel  at  seeing 
you  in  this  out-of-the-world  place.’ 

On  learning  a little  of  her  history,  and  that  she  was  a 
solitary  light  burning  in  a dark  place,  I asked  her  how  she 
kept  up  the  light  of  God  in  the  entire  absence  of  the  com- 
munion of  saints.  She  drew  from  her  bosom  a copy  of 
the  Dutch  New  Testament,  which  she  had  received  when 
in  a mission  school  some  years  before.  ‘ This,’ said  she, 
‘ is  the  fountain  whence  I drink  ; this  is  the  oil  that  makes 
my  lamp  burn.’  I looked  on  the  precious  relic,  and  my 
joy  can  be  imagined,  while  we  mingled  our  prayers  and 
sympathies  together  at  the  throne  of  the  heavenly  father.” 

Again,  on  the  borders  of  Mashonaland,  Central  Africa, 
recently,  a missionary  was  resting  in  his  wagon  after  a 
wearisome  march.  Suddenly  he  heard  a woman’s  voice 


10 


singing  the  well-known  tune  “Old  Hundred.”  He  said, 
“ I hastened  to  unravel  the  mystery  and  found  the  singer 
was  apparently  a ‘ raw  ’ Kaffir,  and  there  was  nothing  to 
indicate  that  she  had  been  to  a Christian  service.  But  I 
soon  learned  her  simple  story.  A good  many  years  ago 
she  had  lived  in  the  capital  of  Matabeleland,  and  there  she 
heard  of  the  story  of  the  Cross.  Little  by  little  she  had 
gained  hold  of  the  truth  until  she  became  one  of  the  most 
promising  scholars  in  the  Mission  school.  But  the  king 
heard  of  her  progress  and  not  wishing  to  put  her  to  death, 
he  banished  her  from  the  country.  She  had  then  traveled 
hundreds  of  weary  miles,  always  with  her  face  to  the 
North,  and  away  from  the  place  where  she  had  found  the 
Gospel.  At  length  she  came  to  the  village  near  which  we 
were  outspanned.  Ever  since  her  banishment  she  had 
been  trying  to  keep  her  faith  alive  in  the  midst  of  dense 
heathenism,  and  now  at  length  she  meets  again  with  those 
who  will  teach  her  the  right  way. 

The  voluntary  rising  in  parts  of  the  country  of  the  women 
to  aid  themselves,  their  pleading  for  instruction  and  guid- 
ance, their  increasing  accessibility,  are  most  encouraging 
features. 

The  land  that  has  given  to  the  world  such  a beautiful 
example  of  motherly  devotion  and  spirituality,  as  that  of 
Monica,  and  of  heroic  martyrdom  for  the  truth’s  sake  as 
Felicitas,  will  yet  develop  a womanhood  that  shall  come 
out  from  the  shadows  of  brutality,  stupidity,  slavery  and 
tyranny  to  take  its  place  with  the  cultivated  Christian 
womanhood  of  the  world. 


Published  by  J.  T.  Gracey,  Rochester,  N.  Y. 
Price  io  cents,  postpaid. 


